摘要
西夏时期新译藏传密教经典在语言上突出表现为两个特点：一是某些佛教术语的翻译多采用意译;二是密咒对音汉字反映的是西夏地区流行的汉语西北方音。这些特点无疑可以作为一种标准,我们一方面可以根据佛教术语判定西夏文佛经原本的语言,另一方面可以根据陀罗尼对音用字规律把一些没有题款的、一般认为是宋元时期翻译的汉文佛经确定为西夏时期翻译的。本文主要通过西夏宝源译《圣观自在大悲心总持功能依经录》和《胜相顶尊总持功能依经录》,并结合《密咒圆因往生集》等有确切题款的经典,考察了夏译佛经密咒梵汉对音的用字特点,并结合这些特点提出《圣妙吉祥真实名经》是西夏时期翻译的。
There are two characteristics reflected distinctively in the newly translated Tibetan Tantric works in the Xixia times.One is that some of the Buddhist terms are mainly translated semantically,the other, the Chinese transcription of dharanīs shows the northwest Chinese dialect was in vogue in the Xixia region.The characteristics may be undoubtedly employed as the criterion,by which we can discern the original language according to the Buddhist terms on the one hand, and date some Chinese sūtras to Xixia version on the other,which used to be dated to the Song or Yuan times for no colophons.The present paper comprehensively investigates the characteristics of the Sanskrit-Chinese transcription in the Xixia version of dharanīs, according to some Buddhist works with definite colophons as Sheng Guanzizai Dabeixin Zongchi Gongneng Yijinglu,Shengxiang Dingzun Zongchi Yijinglu by Xixia monk Baoyuan and Mizhou Yuanyin Wangsheng Ji,pointing out that Ma(?)jusrī-nāmasamgīti was translated in the Xixia times.
出处
《中华文史论丛》
2007年第2期307-326,共20页
Journal of Chinese Literature and History
